The Sasanian King Bahram V Gur (r. 420-438 CE) is a hero of Persian lore, celebrated for his legendary exploits as a hunter and warrior. According to the Islamic historiographical tradition, Bahram’s father, Yazdagird I, commissioned the Sasanian client state, the Lakhmids, to raise his son in the salubrious environment of their kingdom’s capital of Hira. The Muslim chroniclers describe in vivid detail Bahram’s upbringing under the Arabs, emphasizing the pivotal role the Lakhmid sovereign Mundhir I (Nu‘man I in some sources) played in Bahram’s early life, instructing the prince in the adab (knowledge) of the Arabs and assisting him in reclaiming his royal birthright when the Persian nobles crowned another member of the Sasanian family in his absence. The picture that emerges of Bahram in their accounts is that of a Persian prince who is totally immersed in the ways of the Arabs, exhibiting prowess in their martial skills, while developing a thorough knowledge of their culture and customs, and mastering the Arabic language, becoming an eloquent poet in his own right. This paper demonstrates that the legendary Bahram Gur, a Persian prince who grows up amongst the Arabs, serves as a bridge in the Islamic historiographical canon between the Persian and Arab traditions. I argue that the account of his life is a watershed in a broader historiographical process in which early Muslim historians endeavored to reconcile the conflicting identities of their own contemporaneous societies by merging the histories of the pre-Islamic Arab and Persian peoples into a universal Islamic historiographical narrative that is built on both traditions. To this end, Bahram Gur stands out as a Sasanian royal whose Arab upbringing had an indelible impact on his own character and identity, shaping him, quite ironically, as a quintessential “Arab” hero. At the same time, the role of the Lakhmid ruler Mundhir I (Nu‘man I) as the guardian of the prince is emphasized to underline the importance of the Arab peoples in the Sasanian state. The Arabic and Persian sources under consideration in this paper include the historical chronicles of Tabari, Bel‘ami, Ibn Qutayba, Firdawsi, Mas‘udi, Ya‘qubi, Dinawari, Hamza al-Isfahani, Miskawayh, and the anonymous Nihayat ‘Arab fi Akhbar al-Furs wa’l-‘Arab.